Bible

Spotting Counterfeit Gospels

/ davidsschrock / 1 Comment

gospelThis week, I discussed “counterfeit gospels” with a couple guys I am meeting with for discipleship. After unpacking the horizontal gospel and vertical gospel for the last three months (those are my terms for what Matt Chandler has called the “gospel in the air” and the “gospel on the ground”), things began to crystalize as we considered ways in which evangelicals misunderstand the gospel.

To that end—understanding and recognizing our deviations from the gospel—Trevin Wax’s book Counterfeit Gospels is a great aid. In three sections, he outlines the gospel in terms of story (creation, fall, redemption, and new creation), announcement (God sent his son to die in the place of sinners; he raised him to life on the third day for the justification of sinners; and any and all who trust on Christ for the forgiveness of their sins will be saved), and community (the people of God are formed by the gospel and are called to announce the gospel).

In each section, Trevin explains in detail what the gospel is, but then he devotes two chapters in each section to tackle what the gospel isn’t. And better than any book I’ve read on the gospel, his book exposes the false gospels of our day. What Counterfeit Gospels does so well is, borrowing the language of J. I. Packer, to show how half-truths masquerading as whole truths become damnable untruths—okay, so  I might have added the anathema. But the point remains.

A Modern Evangelical Problem

As is too often the case, Christians who (I think) believe in the gospel fail to communicate the gospel. Instead of articulating the gospel in Scriptural terms, they dress it up in psychological language, reduce the weight of God’s judgment, and replace evangelistic witnessing with social action as the mission of the church. And these deviations does not include the false teachers who outright reject the true gospel or intentionally declare a false gospel.

Concerning the unintentional misrepresentation of the gospel, I heard a pastor recently preach a gospel-less Good Friday message. Yet, when I spoke with him about it later and asked him what the gospel was, he clearly articulated it’s meaning. What is going on? Continue reading →

What Does the Flood Teach Us About God?

/ davidsschrock

floodAs it so often happens in preaching, to make one point from the text of Scripture, requires glossing over another. This is especially true when working with large chunks of Scripture.

Yesterday, I did that as I preached the Flood narrative (Gen 5:28–9:17). In that section, Moses records that God was ‘sorry’ that he had created man (6:6), which raises a whole host of questions related to God and his relationship to the world: Can God suffer? What does it mean that he is sorry? Does God change his mind? Does God know the future? Etc.

As I mentioned those things in the message, my mind was thinking: “I am not spending enough time explaining this.” But since the goal was not verse-by-verse exposition but the exposition of the whole narrative, I pressed on.

Still important questions remain about what Moses meant in Genesis 6:6. Whole revisionist theologies have been created on the basis of those questions. Open Theism, a view that denies God’s absolute knowledge of the future along with his foreordination of contingent events, arises from the emotional problem with evil and passages like Genesis 6:6 which on the surface insinuates that God changes his mind or grieves over mistakes in history.

In yesterdays sermon, I did not get a chance to answer some of those questions, but here are a few places where I or others have addressed the subject of God’s impassibility and his relations with the world.

Can God Suffer?

Immutability and Impassibility: Essential Truths in an Uncertain World

God Does Not Repent Like a Man (John Piper)

Here’s the sermon audio from yesterday:

This message kicked off a series on the holiness of God in the Old Testament. Admittedly, the message focuses more on God’s justice and mercy than his holiness per se. Nevertheless, as the first major display of God’s action in redemptive history (post-fall), it displays a vital reality: In his holiness, God is dreadfully severe towards sin and awesomely gracious towards his covenant people (cf. Rom 11:22).

Soli Deo Gloria, dss

What’s Going on in Genesis 1–11?

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genesisSince Julius Wellhausen suggested that the first five books were not written by Moses, there has been an endless discussion between biblical scholars about the first eleven chapters of Genesis. Some have suggested that it is a compilation document written over time from the various viewpoints of various redactors. For others, its poetic form proves that it is mythological account of creation, on par with other pagan etiologies. However, following the likes of G. K. Beale, it seems best to see any interaction between Moses and other ancient Near Eastern religions (and there certainly was familiarity and interaction) as polemical attempts to esteem Yahweh-Elohim as the sovereign creator of all things.

There are many reasons for affirming the historical nature of Genesis 1-11 and the singular authorship of Moses, but perhaps one of the most awe-inspiring is the literary arrangement of Genesis 1–11. Borrowing from the observations of others, let me suggest two suggestive patterns in Genesis 1-11 that show how carefully Moses, schooled in Egypt and inspired by the Holy Spirit, wrote a record of Creation, Fall, Judgment, Salvation, and New Creation. Continue reading →

Thinking About ‘Near Death Experiences’

/ davidsschrock

heavenDavid Jones, professor of Christian Ethics at Southeastern Baptist Theological Seminary, has provided an excellent resource on how to think about “Near Death Experiences” (NDE). In four pages, he gives thoughtful Christians a historical, cultural, biblical, and practical look into a discussion prompted by the recent movie Heaven is for Real.

Here’s a brief outline:

  • He begins with the way that all religions have NDE tales, and he chronicles the rise in recent Christian interest in the subject.
  • He points to the ten NDE in the Bible (e.g., the widows son, 1 Kgs 17:17–24; the Shunammite’s child, 2 Kgs 4:32–37;  the dead man who touched Elisha’s bones, 2 Kgs 13:21; Jairus’s daughter, Matt 9:18–26 [par. Mark 5:21–43; Luke 8:40–56]; the widow’s son, Luke 7:11–16; unnamed saints, Matt 27:52–53; Jesus, Matt 28 [par. Mark 16; Luke 24; John 20–21]; Lazarus, John 11:1–4; Dorcas, Acts 9:36–41; and Eutychus Acts 20:9–12) and observes that no one (including Jesus) returned to earth touting the glories of heaven.
  • He considers a number of other heavenly experiences in Scripture and concludes with cautionary counsel from Scripture about the recent book/movie Heaven is for Real and its predecessor 90 Minutes in Heaven—the book which Tim Challies notes as creating a new genre of Christian non/fiction (namely, Heaven Tourism).

If you have read the book, seen the movie, or are in conversation with those who have, let me encourage you to read Dr. Jones four-page outline. It will give you more than a few things to think about and help you formulate a better understanding of what Scripture says about heaven, seeing God, and near death experiences.

Soli Deo Gloria, dss

Noah and Moses: Priestly Prototypes

/ davidsschrock

noahIn his commentary on the Noah story, Gordon Wenham observes a number of ways that Noah and Moses are typologically related to one another. In a section that asks how God’s mind was changed towards mankind after the Flood, he rightly suggests that the sacrifice of Noah had a propitiatory effect on God’s anger (Gen 8:20–22).

In developing this point theologically, Wenham posits two things: (1) the acceptance of every sacrifice requires the antecedent grace of God and (2) the sacrifice of Noah serves as a “prototype of the work of later priests.” (Genesis 1–15, 190). In other words, Wenham deals with both the character of God that is both holy and gracious; and he contends that in order for sinful man to enjoy God’s mercy and avoid his wrath, a priestly sacrifice is necessary.

Assigning to Noah a priestly role, he then relates Noah’s function to that of Moses another priest of God (cf. Ps 99:6). He cites R. W. L. Moberly with approval.

The striking similarity between the flood and Sinai, between Noah and Moses, is of great theological significance for the interpretation of each story. . . . The world, while still in its infancy, has sinned and brought upon itself Yahweh’s wrath and judgment. Israel has only just been constituted a people, God’s chosen people, yet directly it has sinned and incurred Yahweh’s wrath and judgment. Each time the same question is raised. How, before God, can a sinful world (in general) or a sinful people, even God’s chosen people (in particular), exist without being destroyed? Each time the answer is given that if the sin is answered solely by the judgment it deserves, then there is no hope. But in addition to the judgment there is also mercy, a mercy which depends entirely on the character of God and is given to an unchangingly sinful people. (At the Mountain of God, 92; cited by Wenham, Genesis 1–15, 191)

Moberly is exactly right on at least two accounts. Continue reading →

Raised for Our Justification (Sermon Audio)

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But the words “it was counted to him” were not written for his sake alone, but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, who was delivered up for our trespasses and raised for our justification.
– Romans 4:23-25 –

On Resurrection Sunday I preached a message on Romans 4:23-25. I asked the question: What does the resurrection of Jesus Christ mean? And I showed from Romans 4:25 how Christ’s resurrection served to justify his people. In four points, I argued

  1. Justification comes from belief in God’s word, not our personal fancies
  2. Justification comes from belief in the God of history, not merely belief in historical facts
  3. Justification comes from belief in the Gospel, not our works
  4. Justification comes from Christ himself

On this last point, I aimed to show Christ died and rose as public person, not a private individual. In biblical terminology, Christ died and rose again as a Bridegroom purifying his bride, a Shepherd rescuing his sheep, and the Head of the Church justifying his body.

Accordingly, when Christ was raised from the grave justified his bride, his sheep, his church. It is a glorious truth, one worth pondering now and forever. Here’s the message.

Soli Deo Gloria, dss

 

 

 

Christ’s Resurrection Confers Glory Upon Shameful Sinners (1 Corinthians 15:35-49)

/ davidsschrock

gloryThis post wraps up a three-part meditation from our Resurrection Sunday Sunrise Service (part 1 and part 2).

The last thing to see about Christ’s resurrection is how God confers glory upon those who do not deserve it. In fact, this is again the difference between Adam and Christ: The first was created to glorify God, but failed. He led the human race into shame. By contrast, Jesus came into the world in the likeness of sinful flesh (Rom 8:3). He took the form of a servant (Phil 2:5-8) and died shamefully so that he might arise gloriously and confer glory to all those who rise with him. Continue reading →

What is Saving Faith?

/ davidsschrock / 4 Comments

faithOn Easter as we call people to repent of sin and believe on Christ, it is worth our time to consider the essential nature of saving faith. Therefore, from Romans 4 I have gleaned eight truths about saving faith. I am sure this list is not exhaustive, but I pray it will help you think about the kind of faith you have in Christ.

Saving Faith

1. Saving Faith responds to the one, true and living God. 

Verse 3 says, “‘Abraham believed God, and it was counted to him as righteousness.'” In context, this citation of Genesis 15:6 is the driving force for Paul to appeal to Abraham. In Romans 3 Paul wrapped up his argument that every Jew and Gentile has sinned and fallen short of God’s glory (v. 23); the wrath of God stands to condemn all men for their sin (1:18; 2:5; 3:18), unless they have faith in God.

Thus as Paul explains what saving faith is in Romans 4, he quotes or alludes to Genesis 15:6 at least nine times (vv. 3, 4, 5, 9, 10, 11, 22, 23, 24). Paul’s point is to show that those who believe in the God of Abraham will find legal pardon—i.e., God will reckon them righteous by means of faith in him. What follows are the stipulations attached to that justifying faith, but first foremost saving faith is faith in God. Continue reading →

Christ, the Firstfruits of the Resurrection (1 Corinthians 15:20-23)

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firstAfter testifying to the reality of Christ’s resurrection (v. 20), the second thing Paul address in 1 Corinthians 15 is the kingdom that Jesus inaugurated by his resurrection. Verse 20 says that the Jesus who was raised from the dead is “the firstfruits of those who have fallen asleep.”

The Feast of Firstfruits

The word “firstfruits” is a harvest term. It is the produce that first arises from the ground. In Israel it was to be dedicated to the Lord, as an offering of thanksgiving. For instance, Leviticus 23 commanded Israel to bring an offering of firstfruits in a festival that followed Passover and preceded Pentecost (vv. 9-14).

Historically, the feast which occurred on the “day after the Sabbath” after the Passover (v. 11) corresponded to the day when Israel was brought out of Egypt as God’s firstborn. Notably, this timing indicates part of the significance of this festival and the meaning of “firstfruits.” One old commentator writes,

The offering unto God . . . commemorated Israel’s separation from the nations, as a firstfruits of redemption. [It] symbolically signified the consecration of Israel unto God as the first-born unto Him from the nations, the beginning of the world’s great harvest. (S. H, Kellogg, Studies in Leviticus, 468)

In Israel’s history, this feast was meant to remind Israel of the Exodus and how that event confirmed their status as the firstborn son of Yahweh (Exod 4:22). That Christ would be called the “firstfruits” in 1 Corinthians 15:20 corresponds to this reality. He is the Son of God; not only in his divinity but in his humanity. His resurrection designates him the firstborn among many brethren (Rom 1:3-4; 8:29-30). Continue reading →

Christ’s Resurrection Awakens Indifference (1 Corinthians 15:12-20)

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risen

Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied. But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep.
– 1 Corinthians 15:12-20 – 

When Paul spoke to the Corinthians about Christ’s resurrection, the first thing he addressed concerning Christ’s resurrection is the plausibility of resurrection itself.

Universal Indifference

In the Greco-Roman world, the most educated did not believe in life after death. The notion of a physical, embodied existence after death was laughable. And so, Paul had to defend the idea of resurrection in general, so that he could affirm the resurrection of Christ in particular.

The same sort of thinking occurs today. Well-schooled atheists deny Christ’s resurrection because they hold to a materialist view of the world. At the same time, many live for the weekend, the next ball game, or the next item to check off the bucket list. For them, the resurrection is not a matter of metaphysics but utility. They do not see the “cash value” of Christ’s resurrection and thus they remain quagmired in indifference. Continue reading →